Advice from Atisha

(Compilation of dialogues, words of advice, and reflections of Palden Atisha.)

Translated under Geshe Wangyal
ne time Atisha was as!ed "y his disciples, #What is the highest teaching of the path$#
Atisha replied% #The highest s!ill is in the reali&ation of egolessness. The highest no"ility is
in
su"duing your own mind. The highest e'cellence is in having a mind which see!s to help
others.
The highest precept is continual mindfulness. The highest remedy is in understanding the
naturelessness of everything. The highest activity is not to conform with worldly concerns.
The
highest accomplishment is the lessening and transmutation of the passions. The highest giving
is found in non(attachment. The highest moral practice is a peaceful mind. The highest
patience
is humility. The highest effort is to a"andon attachment to activities. The highest meditation is
the mind without pretension. The highest wisdom is not to grasp anything as it appears.#
)pon leaving the Western province of *ari, Atisha gave the following parting advice to his
assem"led disciples% #+riends, until you have o"tained enlightenment, the spiritual teacher is
needed, therefore depend upon the holy spiritual teacher. )ntil you fully reali&e the nature of
voidness, you must listen to the Teaching, therefore listen closely to the precept of the
teacher.
-erely understanding the .harma is not enough to "ecome enlightened, you must practice
constantly%
#Go far away from any place that is harmful to your practice, always stay in a place that is
conducive to virtue. Clamour is harmful until you o"tain a firm mind, therefore stay in an
isolated place. A"andon friends who increase your fettering passions, depend on friends who
cause you to increase virtue. /ear this in mind. There is never an end of things to do, so limit
your activities. .edicate your virtue day and night, and always "e mindful.
#nce you have o"tained the precept of the teacher, you should always meditate on it and
act in harmony with his speech. When you do this with great humility, the effects will
manifest
without delay. 0f you act according to the .harma from the depths of your heart, "oth food
and necessities will come naturally.
#+riends, there is no satisfaction in the things you desire. 0t is li!e drin!ing sea water to
satisfy
thirst. Therefore "e content. Annihilate all forms of pretentiousness, pride and conceit, "e
su"dued and peaceful. A"andon all that which some call virtue, "ut which is really an o"stacle
to the practice of .harma. As if they were stones on a narrow slippery path, you should clear
away all ideas of gain and respect, for they are the rope of the devil. 1i!e snot in your nose,
"low
out all thoughts of fame and praise, for they serve only to "eguile and delude.
#As the happiness, pleasure and friends you have accumulated are of "ut a moment2s
duration,
turn your "ac! on them. +uture life is longer than this life, so carefully secure your treasure of
virtue to provide for the future. 3ou leave everything "ehind when you die, do not "e attached
to anything.
#1eave off depising and deprecating others and generate a compassionate mind to those who
are your inferiors. .o not have deep attachment to your friends and do not discriminate
against
your enemies. Without "eing 4ealous or envious of others2 good 5ualities, with humility ta!e
up
those good 5ualities yourself. .o not "other e'amining the faults of others, "ut e'amine your
own faults. Purge yourself of them li!e "ad "lood. *or should you concentrate on your own
virtues, rather respect those as a servant would. 6'tend loving(!indness to all "eings as
though
they were your own children.
#Always have a smiling face and a loving mind. 7pea! honestly and without anger. 0f you go
a"out saying many senseless things, you will ma!e mista!es, thus spea! in moderation. 0f you
do many sensless things, your virtuous wor! will cease, give up actions that are not religious.
0t is useless to ma!e effort in unessential wor!. /ecause whatever happen to you comes as a
result of your !arma from long ago, results never match your present desires. Therefore "e
calm.
#Alas, it is far "etter to die than to cause a holy person shame, you should therefore always
"e straightforward and without deceit. All the misery and happiness of this life arise from the
!arma of this and previous lives, do not "lame others for your circumstances.
#)ntil you su"due yourself, you cannot su"due others, therefore, first su"due yourself.
As you are una"le to ripen others without clairvoyance, ma!e a great effort to achieve
clairvoyance.
#3ou will surely die, leaving "ehind whatever wealth you have accumulated, so "e careful
not to gather defilement due to wealth. As distracting en4oyments are without su"stance,
adorn yourself with the virtue of giving. Always !eep pure moral practice, for it is "eautiful
in this life and ensures happiness in future lives. 0n this world(age of the 8aliyuga, where
hatred is rampant, don the armour of patience, which nullifies anger. We remain in the world
"y the power of sloth, thus we must ignite li!e a great fire the effort of achievement. -oment
after moment your life is wasted led "y the lure of worldly activities, it is time to meditate.
/ecause you are under the influence of wrong views, you do not reali&e the nature voidness.
9ealously see! the meaning of reality:
#+riends, samsara is a vast swamp in which there is no real happiness, hurry to the place
of li"eration. -editate according to the precept of the teacher and dry up the river of samsaric
misery. Always !eep this in mind. 1isten well to this advice, which is not mere words "ut
comes straight from my heart. 0f you follow these precepts you will ma!e not only me happy,
"ut yourselves and all others as well. Though 0 am ignorant, 0 urge you to remem"er these
words.#
At another time, Atisha stated% #This 8aliyuga is not the time to display your a"ility, it is the
time to persevere through hardship. 0t is not the time to ta!e a high position, "ut the time to
"e hum"le. 0t is not the time to rely on many attendants, "ut the time to rely on isolation. *or
is it the time to su"due disciples, it is the time to su"due yourself. 0t is not the time to merely
listen to words, "ut the time to contemplate their meaning. *or is it the time to go visiting
here
and there, it is the time to stay alone.#
When the venera"le Atisha was staying in 3erpadra!, near 1hasa, he gave the following
precept%
#*o"le sons, reflect deeply on these words. 0n the 8aliyuga lives are short and there is much
to
"e understood. The duration of life is uncertain, you do not !now how long you will live.
Thus you
must ma!e great effort now to fulfil your right desires.
#.o not proclaim yourself a mon! if you o"tain the necessities of life in the manner of a
layman.
Though you live in a monastery and have given up worldly activities, if you fret a"out what
you
have given up, you have no right to proclaim, 20 am a mon! living in a monastery.2 0f your
mind
still persists in desire for pretty things and still produces harmful thoughts, do not proclaim, 20
am
a mon! living in a monastery.2 0f you still go a"out with worldly people and waste time in
worldly,
senseless tal! with those with whom you live, even though you are living in a monastery, do
not
proclaim, 20 am a mon! living in a monastery.2 0f you are impatient and go a"out feeling
slighted,
if you cannot "e even the least "it helpful to others, do not proclaim, 20 am a "odhisattva(
mon!.2
#0f you spea! thus to worldly people, you are a great liar. 3ou may get away with saying
such
things. ;owever, you cannot deceive those who have the "oundless sight of clairvoyance, nor
can you deceive those who have the .harma eye of great omniscience. *either can you
deceive
yourself, for the effects of !arma follow after you.
#To stay in a monastery it is necessary to give up worldly ways and attachment to friends
and relatives. /y renouncing these, you are getting rid of all the co(operating causes of
attachment and longing. +rom then on you must see! the precious mind of enlightenment. *ot
even for an instant should you allow your past o"session with worldly concerns to arise.
+ormerly,
you did not properly practise the .harma, and under the influence of past ha"its that sapped
your strength, you continually produced the concepts of a worldly person. /ecause such
concepts
are predominant, unless you ma!e use of strong antidotes to them, it is useless to remain in a
monastery. 3ou would "e li!e the "irds and wild animals that live there.
#0n short, staying in a monastery will not "e helpful if you do not reverse your o"session
for fine things and do not renounce the activities of this life. +or if you do not cut off these
inclinations, thin!ing that you can wor! for the aims of "oth this and future lives, you will
perform nothing "ut incidental religious practice. This type of practice is nothing "ut
hypocritical and pretentious practice done for selfish gain.
#Therefore, you should always see! spiritual friends and shun "ad company. .o not "ecome
settled in one place or accumulate many things. Whatever you do, do in harmony with the
.harma. 1et whatever you do "e a remedy for the fettering passions. This is actual religious
practice, ma!e great effort to do this. As your !nowledge increases, do not "e possessed "y
the demon of pride.
#7taying in an isolated place, su"due yourself. ;ave few desires and "e contented. *either
delight in your own !nowledge nor see! out the faults of others. .o not "e fearful or an'ious.
/e of good will and without pre4udice. Concentrate on the .harma when distracted "y wrong
things.
#/e hum"le, and, if you are defeated, accept it gracefully. Give up "oastfulness, renounce
desire. Always generate the compassionate mind. Whatever you do, do in moderation. /e
easily pleased and easily sustained. <un li!e a wild animal from whatever would entrap you.
#0f you do not renounce worldly e'istence, do not say you are holy. 0f you have not
renounced
land and agriculture, do not say that you have entered the 7angha. 0f you do not renounce
desire, do not say you are a mon!. 0f you are without love and compassion, do not say you are
a
"odhisattva. 0f you do not renounce activity, do not say you are a great meditator. .o not
cherish
your desires.
#0n short, when you stay at a monastery, engage in few activities and 4ust meditate on the
.harma. .o not have cause for repentance at the time of death.#